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주석[칼빈] — 시편 76장 · 하나님의 위엄

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1절 카드 ↗

1. God is known in Judah. In the outset, we are taught that it was not by human means that the enemies of Israel were compelled to retire without accomplishing any thing, but by the ever-to-be-remembered aid of Jehovah. Whence came that knowledge of God and the greatness of his name which are spoken of, but because He stretched forth his hand in an extraordinary manner, to make it openly manifest that both the chosen people and the city were under his defense and protection? It is therefore asserted, that the glory of God was conspicuously displayed when the enemies of Israel were discomfited by such a miraculous interposition. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

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1. **하나님은 유다에 알려지셨다.** 먼저 우리는 이스라엘의 원수들이 아무런 성과도 거두지 못한 채 물러나도록 강요된 것이 인간적 수단에 의한 것이 아니라, 영원히 기억될 여호와의 도우심에 의한 것임을 배운다. 여기서 언급된 하나님에 대한 지식과 그 이름의 위대함은 어디서 비롯된 것인가? 그것은 오직 하나님께서 비범한 방식으로 그 손을 내미사, 선택된 백성과 그 성읍이 그분의 수호와 보호 아래 있음을 공공연히 나타내셨기 때문이다. 따라서 이스라엘의 원수들이 그토록 기적적인 개입으로 궤멸되었을 때, 하나님의 영광이 현저하게 드러났다고 단언된다.

원주석

2절 카드 ↗

2. And his tabernacle was in Salem Here the reason is assigned why God, putting the Assyrians to flight, vouchsafed to deliver the city of Jerusalem, and to take it under his protection. The reason is, because he had there chosen for himself a dwelling-place, in which his name was to be called upon. The amount, in short, is, first, that men had no ground to arrogate to themselves any share in the deliverance of the city here portrayed, God having strikingly showed that all the glory was his own, by displaying from heaven his power in the sight of all men; and, secondly, that he was induced to oppose his enemies from no other consideration but that of his free choice of the Jewish nation. God having, by this example, testified that his power is invincible for preserving his Church, it is a call and an encouragement to all the faithful to repose with confidence under his shadow. If his name is precious to himself, it is no ordinary pledge and security which he gives to our faith when he assures us that it is his will that the greatness of his power should be known in the preservation of his Church. Moreover, as the Church is a distinguished theater on which the Divine glory is displayed, we must always take the greatest care not to shroud or bury in forgetfulness, by our ingratitude, the benefits which have been bestowed upon it, and especially those which ought to be held in remembrance in all ages. Farther, although God is not now worshipped in the visible tabernacle, yet as by Christ he still dwells in the midst of us, yea even within us, we will doubtless experience, whenever we are exposed to danger, that under his protection we are in perfect safety. If the earthly sanctuary of Jerusalem afforded to God’s ancient people succor while it stood, we may rest assured that he will have no less care of us who live in the present day, when we consider that he has vouchsafed to choose us as his temples in which he may dwell by his Holy Spirit. Here the prophet, in speaking of Jerusalem, uses merely the name of Salem, which was the simple and uncompounded name of the city, and had been applied to it very anciently, as appears from Genesis 14:18 . Some think that the name in the course of time assumed its compound form, by having Jebus prefixed to Salem; for Jebus was the name by which it was afterwards known in the intervening period, as we learn from the Book of Judges, Judges 19:10 , it being so called because it was inhabited by the Jebusites. But we will be more correct as to the etymology of the word, if we derive it from the verb יראה , yereh, which signifies will see, (267) because Abraham said, “God will look out for himself a lamb for a burnt-offering,” ( Genesis 22:8 .) (267) From ראה , raäh , he saw , or beheld return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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2. **그의 장막은 살렘에 있었다.** 여기서는 하나님께서 예루살렘 성을 무너뜨리려는 앗시리아 군대를 격퇴하시고 그 성을 건지사 보호하신 이유가 제시된다. 그 이유는 하나님께서 그곳을 자신의 거처로 택하사 그 이름이 불리어지게 하셨기 때문이다. 요컨대 그 의미는 이러하다. 첫째, 하나님께서 모든 사람의 눈앞에서 하늘로부터 그 능력을 나타내사 모든 영광이 자신에게 속함을 현저히 드러내셨으니, 사람들이 이 성읍의 구원에 자신들의 공로가 있다고 주장할 근거가 없다. 둘째, 하나님께서 원수들을 물리치신 것은 오직 유대 민족을 자유롭게 선택하셨다는 사실 외에 다른 이유가 없다. 하나님께서 이 본보기를 통해 자신의 능력이 교회를 보존하기에 무적임을 증언하셨으니, 이는 모든 신자들이 그의 그늘 아래 신뢰로 쉬도록 부르심과 격려이다. 하나님께서 자신의 이름을 귀히 여기신다면, 교회의 보존을 통해 자신의 능력의 위대함이 알려지기를 원하신다는 확신은 우리의 믿음에 보통의 담보와 보증이 아니다. 더욱이 교회는 하나님의 영광이 나타나는 탁월한 극장이므로, 우리는 항상 배은망덕으로 교회에 베풀어진 은혜들을, 특히 모든 시대에 기억되어야 할 것들을 그늘에 가리거나 망각 속에 묻어버리지 않도록 최선을 다해야 한다. 하나님께서 이제 눈에 보이는 장막에서 경배받지 않으시더라도, 그리스도 안에서 여전히 우리 가운데, 아니 우리 안에 거하시니, 우리가 위험에 처할 때마다 그의 보호 아래 있는 우리가 완전히 안전함을 경험하게 될 것이다. 예루살렘의 지상 성소가 하나님의 고대 백성에게 그것이 서 있는 동안 도움을 제공하였다면, 그분께서 성령으로 거하실 성전으로 우리를 택하사 은혜를 베푸신 것을 생각할 때, 오늘날 살아가는 우리에 대해 덜한 배려를 하지 않으실 것을 확신할 수 있다. 여기서 선지자는 예루살렘을 말하면서 단순히 살렘이라는 이름만 사용하는데, 이는 그 성읍의 단순하고 복합되지 않은 이름으로서 창세기 14:18에서 나타나듯 매우 오래전부터 그 성읍에 적용되었다.

원주석

3절 카드 ↗

3. There he broke the arrows of the bow. We have here stated the particular way in which God was known in Judah. He was known by the wonderful proofs of his power, which he exhibited in preserving the city. Under these figures is described the destruction of the enemies of the chosen people. (268) They could not otherwise have been overthrown than by being despoiled of their armor and weapons of war. It is therefore said, that the arrows, the swords, and the shields, were broken, yea, all the implements of war; implying that these impious enemies of the Church were deprived of the power of doing harm. The fact indeed is, that they were wounded and slain, while their weapons remained uninjured; but this metonymy, by which what befell themselves is represented as happening to their implements of war, is not improper. Some translate the word רשפים , reshaphim, points of weapons! Properly, it should be rendered fires; (269) but it is more accurate to take it for arrows. Even birds are sometimes metaphorically so called, on account of their swiftness; and flying is attributed to arrows in Psalms 91:6 (268) “This seems to allude to the miraculous destruction of the Assyrian army, as recorded in Isaiah 27:36 .” — Warner . (269) “The Hebrew רשף , [here rendered arrows , ] signifies fire, Job 5:7 , where ‘sparks that fly upward’ are poetically expressed by בני רשף , ‘the sons of the fire.’ By metaphor it is applies to an ‘arrow’ or ‘dart’ shot out of a bow, and, by the swiftness of the motion, supposed to be inflamed. See Song of Solomon 8:6 , where of love it is said, (not the coals , but) ‘the arrows thereof are arrows of fire,’ it shoots, and wounds, and burns a man’s heart, inflames it vehemently by wounding it. The poetical expression will best be preserved by retaining some trace of the primary sense in the rendering of it — ‘fires or lightnings of the bow,’ i e . , those hostile weapons which are most furious and formidable, as fire shot out from a bow.” — Hammond Parkhurst renders “glittering flashing arrows,” or rather, “fiery, or fire-bearing arrows;” such as, it is certain, were used in after times in sieges and in battles; the βελη πεπυρωμενα of the Greeks, to which Paul alludes in Ephesians 6:16 , and the phalarica of the Romans, which Servius (on Virgil, Æn. lib. 9, 5, 705) describes as a dart or javelin with a spherical leaden head, to which combustible matter was attached, which being set on fire, the weapon was darted against the enemy; and when thrown by a powerful hand, it killed those whom it hit, and set fire to buildings. Walford has, “fiery arrows.” “The arrows,” says he, “are described as fiery, to denote either the rapidity of their motion, or that they were tinged with some poisonous drugs to render them more deadly.” return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

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3. **거기서 그가 활의 화살들을 꺾으셨다.** 여기서 하나님께서 유다에 알려지신 특별한 방식이 기술된다. 그분은 성읍을 보존하는 데 나타내신 놀라운 능력의 증거들로 알려지셨다. 이 형상들 아래 선택된 백성의 원수들의 멸망이 묘사된다. 그들은 무장 해제되고 전쟁 무기를 빼앗기지 않고서는 달리 전복될 수 없었을 것이다. 따라서 화살과 칼과 방패가, 아니 전쟁의 모든 도구들이 꺾였다고 말하는데, 이는 교회의 이 불경한 원수들이 해를 끼칠 능력을 박탈당했음을 함의한다. 실제로 그들은 무기는 온전한 채 부상을 입고 살해되었으나, 그들 자신에게 일어난 일이 그들의 무기에 일어난 것으로 표현되는 이 환유는 부적절하지 않다. 히브리어 '레솨핌'(רשפים)을 어떤 이들은 무기의 끝부분으로 번역하나, 화살로 번역하는 것이 더 정확하다.

원주석

4절 카드 ↗

It is farther added, (verse 4 th ,) that God is more glorious and terrible than the mountains of prey By the mountains of prey, is meant kingdoms distinguished for their violence and extortion. We know that from the beginning, he who exercised himself most in robbery and pillage, was the man who most enlarged his borders and became greatest. The Psalmist, therefore, here compares those great kings, who had acquired large dominions by violence and the shedding of human blood, to savage beasts, who live only upon prey, and their kingdoms to mountains covered with forests, which are inhabited by beasts inured to live by the destruction of other animals. The enemies of God’s ancient people had been accustomed to make violent and furious assaults upon Jerusalem; but it is affirmed that God greatly surpassed them all in power that the faithful might not be overwhelmed with terror. return to ' Top of Page ' <a name="verse-5" class="com-number"

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4절에서 하나님은 먹이 산들보다 더 영광스럽고 두려우신 분으로 더하여 기술된다. 먹이 산들이란 폭력과 착취로 이름난 왕국들을 의미한다. 우리는 처음부터 약탈과 노략질에 가장 능숙한 자가 영토를 가장 넓히고 가장 위대한 자가 되었음을 안다. 따라서 시편 기자는 여기서 폭력과 인혈로 광대한 영토를 획득한 저 위대한 왕들을, 오직 먹이를 통해서만 사는 야수들에, 그리고 그들의 왕국을 다른 동물들을 잡아먹으며 사는 짐승들이 사는 숲으로 뒤덮인 산들에 비교한다. 하나님의 고대 백성의 원수들은 예루살렘을 맹렬하게 공격하는 것에 익숙했으나, 신자들이 두려움에 압도되지 않도록 하나님은 그들 모두를 능력에서 크게 능가하신다고 단언된다.

원주석

5절 카드 ↗

5. The stout-hearted were spoiled, The power of God in destroying his enemies is here exalted by another form of expression. The verb אשתוללו , eshtolelu, which we translate were spoiled, is derived from שלל , shalal, and the letter א , aleph, is put instead of the letter ה , he. (270) Some translate, were made fools; (271) but this is too forced. I, however, admit that it is of the same import, as if it had been said, that they were deprived of wisdom and courage; but we must adhere to the proper signification of the word. What is added in the second clause is to the same purpose, All the men of might have not found their hands (272) that is to say, they were as incapable of fighting as if their hands had been maimed or cut off. In short, their strength, of which they boasted, was utterly overthrown. The words, they slept their sleep, (273) refer to the same subject; implying that whereas before they were active and resolute, their hearts now failed them, and they were sunk asleep in sloth and listlessness. The meaning, therefore, is, that the enemies of the chosen people were deprived of that heroic courage of which they boasted, and which inspired them with such audacity; and that, in consequence, neither mind, nor heart, nor hands, none either of their mental or bodily faculties, could perform their office. We are thus taught that all the gifts and power which men seem to possess are in the hand of God, so that he can, at any instant of time, deprive them of the wisdom which he has given them, make their hearts effeminate, render their hands unfit for war, and annihilate their whole strength. It is not without reason that both the courage and power of these enemies are magnified; the design of this being, that the faithful might be led, from the contrast, to extol the power and working of God. The same subject is farther confirmed from the statement, that the chariot and the horse were cast into a deep sleep at the rebuke of God (274) This implies, that whatever activity characterised these enemies, it was rendered powerless, simply by the nod of God. Although, therefore, we may be deprived of all created means of help, let us rest contented with the favor of God alone, accounting it all-sufficient, since he has no need of great armies to repel the assaults of the whole world, but is able, by the mere breath of his mouth, to subdue and dissipate all assailants. (270) The verb is in the praet. hithpahel; and it has א , aleph , instead of ה , he , according to the Chaldaic language, which changes ה , the Hebrew characteristic of hiphil and hithpahel into א (271) As the verb signifies, has plundered , spoiled ; and as it is here in the praet. hithpahel , which generally denotes reciprocal action, that is, acting on one’s self, it has been here rendered by some, despoiled themselves of mind, were mad , furious . Hammond reads, “The stout-hearted have despoiled or disarmed themselves.” The Chaldee paraphrase is, “They have cast away their weapons.” (272) “ ידיהם לא מצאו , may be rendered have not found their hands , i e . , have not been able to use them for resistance, for the offending others, or even for their own defense.” — Hammond The Chaldee paraphrase is, “They could not take their weapons in their hands,” i e . , they could not use their hands to manage their weapons. In the Septuagint, the reading is, εὕρον οὐδὲν ταῖς χερσιν αὐτῶν ; “they found nothing with their hands,” i e . , they were able to do nothing with them: the vast army of Assyrians, the most warlike and victorious then in the world, achieved nothing, but “returned with shame to face to their own land,” ( 2 Chronicles 32:21 .) (273) “ They slept their sleep . ” “They slept, but never waked again.” — Hammond . There may be here a direct allusion to the catastrophe which befell the Assyrian army during the night, when, as they were fast asleep in their tents, a hundred and eighty-five thousand of them were at once slain, Isaiah 37:36 . (274) The chariot and horse may be put poetically for charioteers and horsemen. Chariots formed a most important part of the array in the battles of the ancients. See Judges 4:3 . Instead of “both the chariot and the horse,” Horsley reads, “both the rider and the horse.” “It is not improbable,” says he, “that the pestilence in Sennacherib’s army might seize the horses as well as the men, although the death of the beasts is not mentioned by the sacred historian.” return to ' Top of Page ' <a name="verse-7" class="com-number"

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5. **용감한 자들이 약탈당했다.** 여기서 하나님의 능력이 그 원수들을 멸하시는 것이 다른 형태의 표현으로 높여진다. '에슈톨렐루'(אשתוללו)라는 동사, 즉 우리가 '약탈당했다'고 번역하는 것은 '살랄'(שלל)에서 파생되었으며, 알렙(א)이 헤(ה) 대신 쓰였다. 어떤 이들은 '어리석어졌다'고 번역하나 이는 지나치게 강제적이다. 나는 그것이 지혜와 용기를 박탈당했다는 뜻과 같은 의미임을 인정하나, 그 단어의 본래 의미를 고수해야 한다. 두 번째 절에 덧붙여진 것도 같은 목적을 위한 것이다. **모든 용사들이 그들의 손을 찾지 못했다.** 즉 마치 그들의 손이 절단되거나 잘린 것처럼 싸울 수 없었다. 요컨대 그들이 자랑하던 힘이 완전히 무너졌다. **그들이 그들의 잠을 잤다**는 말도 같은 주제에 관한 것으로, 전에는 능동적이고 단호했던 그들이 이제 마음이 꺾여 나태와 무기력의 잠에 빠졌음을 함의한다. 따라서 그 의미는, 선택된 백성의 원수들이 그토록 대담함을 고취했던 그 영웅적 용기를 박탈당하여, 결과적으로 정신도 마음도 손도, 정신적이든 육체적이든 그들의 능력 중 어느 하나도 그 기능을 수행할 수 없게 되었다는 것이다. 이로써 우리는 사람들이 소유하는 것처럼 보이는 모든 은사와 능력이 하나님의 손에 있으므로, 그분은 언제든지 그들에게 주신 지혜를 박탈하시고, 그들의 마음을 나약하게 하시며, 그들의 손을 전쟁에 부적합하게 만드시고, 그들의 전체 힘을 무로 돌리실 수 있음을 배운다. 전차와 말이 하나님의 꾸짖음에 깊은 잠에 빠진다는 진술로부터 같은 주제가 더욱 확인된다. 이는 이 원수들의 모든 활동성이 오직 하나님의 고갯짓만으로 무력화되었음을 함의한다. 따라서 우리가 모든 피조물의 도움을 박탈당할지라도, 하나님만의 은총으로 만족하며 그것을 전적으로 충분한 것으로 여기자. 그분은 온 세상의 공격을 물리치기 위해 큰 군대가 필요하지 않으시고, 오직 그 입의 호흡만으로 모든 공격자들을 정복하고 흩으실 수 있기 때문이다.

원주석

7절 카드 ↗

7. Thou, even thou, art terrible. The repetition of the pronoun Thou, is intended to exclude all others from what is here predicated of God, as if it had been said, Whatever power there is in the world, it at once vanishes away, and is reduced to nothing, when He comes forth and manifests himself; and, therefore, He alone is terrible. This is confirmed by the comparison added immediately after, which intimates that, although the wicked are so filled with pride as to be ready to burst with it, yet they are unable to abide the look and presence of God. But as he sometimes keeps silence, and seems merely to look on as an idle spectator, it is expressly asserted, that as soon as he begins to be angry, ruin will be near all the wicked. Although they may then for a time not only stand, but also rise above the clouds by their fury, we are here, notwithstanding, admonished that we ought to wait for the time of wrath. Let us also mark that this terror is denounced against the wicked in such a manner as that it sweetly draws all true believers to God. return to ' Top of Page ' <a name="verse-8" class="com-number"

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7. **주께서는, 오직 주께서는 두려우십니다.** '주'라는 대명사의 반복은 여기서 하나님에 대해 언급된 것에서 다른 모든 것들을 제외하려는 의도로, 세상에 어떤 능력이 있든 그것은 그분이 나타나실 때 즉시 사라지고 무로 돌아가며, 따라서 오직 그분만이 두려우심을 말하는 것이다. 이것은 즉시 뒤따르는 비교로 확인되는데, 악인들이 터질 듯한 교만으로 가득 차 있어도 하나님의 시선과 임재를 견딜 수 없음을 암시한다. 그러나 그분이 때로는 침묵하시고 마치 한가한 구경꾼처럼 보이실 뿐이기에, 그분이 진노하기 시작하시는 즉시 모든 악인에게 멸망이 가까이 있을 것이라고 명시적으로 단언된다. 그들이 일시적으로 분노로 구름 위로까지 올라갈지라도, 우리는 진노의 때를 기다려야 한다는 경고를 여기서 받는다. 또한 이 두려움이 악인들에게 선언되는 방식이 동시에 모든 참 신자들을 하나님께로 달콤하게 이끈다는 점도 주목하자.

원주석

8절 카드 ↗

8. From heaven thou hast made thy judgment to be heard. By the name of heaven, the Psalmist forcibly intimates that the judgment of God was too manifest to admit of the possibility of its being ascribed either to fortune or to the policy of men. Sometimes God executes his judgments obscurely, so that they seem to proceed out of the earth. For example, when he raises up a godly and courageous prince, the holy and lawful administration which will flourish under the reign of such a prince will be the judgment of God, but it will not be vividly seen to proceed from heaven. As, therefore, the assistance spoken of was of an extraordinary kind, it is distinguished by special commendation. The same remarks apply to the hearing of God’s judgment, of which the Psalmist speaks. It is more for the divine judgments to sound aloud like a peal of thunder, and to stun the ears of all men with their noise, than if they were merely seen with the eyes. There is here, I have no doubt, an allusion to those mighty thunder-claps by which men are stricken with fear. (280) When it is said, the earth was still, it is properly to be referred to the ungodly, who, being panic-struck, yield the victory to God, and dare no longer to rage as they had been accustomed to do. It is only fear which has the effect of bringing them to subjection; and, accordingly, fear is justly represented as the cause of this stillness. It is not meant that they restrain themselves willingly, but that God compels them whether they will or no. The amount is, that whenever God thunders from heaven, the tumults which the insolence of the ungodly stir up, when things are in a state of confusion, come to an end. We are, at the same time, warned of what men may expect to gain by their rebellion; for, whoever despise the paternal voice of God which is loudly uttered, must be destroyed by the bolts of his wrath. (280) When an angel of the Lord descended to perform some mighty work with which he had been commissioned, thunders and earthquakes frequently accompanied the execution of his commission; and it is highly probable that both these phenomena accompanied such a stupendous display of power, as that which was afforded by the slaughter of one hundred and eighty-five thousand men in the army of Sennacherib. By God ’ s judgment being heard , may accordingly be understood the thunder which was heard; and what follows, “The earth was afraid,” may signify the earthquake which then took place. return to ' Top of Page ' <a name="verse-9" class="com-number"

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bible-text/psa-76-8

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8. **주께서는 하늘로부터 심판을 들리게 하셨다.** 하늘이라는 이름으로 시편 기자는 하나님의 심판이 너무도 분명하여 그것이 운이나 인간의 정책에 귀속될 가능성이 없음을 강력하게 암시한다. 때로 하나님은 그 심판들을 어두컴컴하게 집행하시어 마치 땅에서 나오는 것처럼 보인다. 예를 들어 그분이 경건하고 용감한 왕자를 일으키실 때, 그런 왕자의 통치 아래 번성할 거룩하고 합법적인 행정은 하나님의 심판이 될 것이나 하늘에서 나오는 것으로 생생하게 보이지 않을 것이다. 따라서 이 도우심이 비범한 종류였으므로 특별한 칭송으로 구별된다. 하나님의 심판을 듣는 것에 대해서도 같은 말이 적용된다. 하나님의 심판들이 우레처럼 크게 울려 퍼지고 모든 사람의 귀를 그 소리로 놀라게 하는 것은, 그것들이 단지 눈으로 보이는 것보다 훨씬 더 의미 있다. 여기서 나는 그 굉음으로 사람들을 두려움에 떨게 하는 저 강력한 천둥소리에 대한 암시가 의심의 여지 없이 있다고 생각한다. **땅이 잠잠했다**고 할 때, 이는 악인들이 공황 상태에 빠져 하나님께 승리를 양보하고 더 이상 이전처럼 날뛰지 않는 것을 가리킨다. 오직 두려움만이 그들을 복종시키는 효과가 있으며, 따라서 두려움이 이 고요함의 원인으로 정당하게 표현된다. 그들이 자발적으로 자제한다는 것이 아니라 하나님이 그들의 의지와 상관없이 강제하신다는 뜻이다. 요컨대 하나님이 하늘에서 우레를 발하실 때마다, 악인들의 오만함이 모든 것이 혼란한 상태에 있을 때 일으키는 소요가 끝난다는 것이다. 동시에 우리는 반란으로부터 사람들이 무엇을 얻을 수 있는지에 대한 경고를 받는다. 크게 발하시는 하나님의 부성적 음성을 멸시하는 자는 누구든 그 진노의 번개에 의해 멸망해야 하기 때문이다.

원주석

9절 카드 ↗

9. When God arose to judgment. The great object which God had in view in executing this judgment is now declared; which was, that he might furnish a proof of his fatherly love towards all his people. He is, therefore, introduced as speaking, not with his mouth, but with his hand, that he may show to all how precious in his sight is the salvation of all who fear and love him. Under the word arise, there is a reference to the inactivity and indolency ascribed by wicked men to God, an opinion which had led them to take so much liberty to themselves. God is then said to ascend into his judgment-seat, when he plainly indicates that he exercises a special care over his Church. The design of the passage is to show that it is as impossible for God to forsake the afflicted and innocent, as it is impossible for him to deny himself. It is to be observed that he is termed Judge, because he affords succor to the poor who are unrighteously oppressed. The appellation of the meek or humble of the earth is applied to the faithful, who, subdued by afflictions, seek not high things, but, with humble groaning, patiently bear the burden of the cross. The best fruit of afflictions is, when thereby we are brought to purge our minds from all arrogance, and to bend them to meekness and modesty. When such is the effect, we may conclude with certainty that we are under the guardianship and protection of God, and that he is ready to extend his aid and favor towards us. return to ' Top of Page ' <a name="verse-10" class="com-number"

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bible-text/psa-76-9

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9. **하나님이 심판하러 일어나실 때.** 이 심판을 집행하시는 데 하나님이 염두에 두신 큰 목적이 이제 선언되는데, 그것은 모든 백성에 대한 그분의 부성적 사랑의 증거를 제공하기 위함이었다. 따라서 그분은 입이 아니라 손으로 말씀하시어, 그분을 경외하고 사랑하는 모든 자의 구원이 그분의 눈에 얼마나 귀한지를 모든 사람에게 보이신다. '일어나다'라는 말 아래 악인들이 하나님에게 돌리는 무활동과 무관심에 대한 언급이 있는데, 이 견해가 그들로 하여금 그토록 큰 자유를 취하게 이끌었다. 따라서 하나님은 교회에 대한 특별한 관심을 행사하심을 분명히 드러내실 때 그 심판석에 오르신다고 말해진다. 이 본문의 목적은 하나님이 불의하게 압제받는 가난한 자들을 저버리시는 것이 불가능한 것이, 그분이 자신을 부인하시는 것이 불가능한 것과 같음을 보이는 것이다. 그분이 심판자로 불리는 것은 불의하게 압제받는 가난한 자들에게 구원을 제공하시기 때문임을 주목하라. 땅의 온유한 자 또는 겸손한 자라는 칭호는 신자들에게 적용되는데, 그들은 고난들로 길들여져 높은 것을 추구하지 않고 겸손히 탄식하며 십자가의 짐을 인내로 지기 때문이다. 고난들의 가장 좋은 열매는 그것들이 우리의 마음에서 모든 교만을 제거하고 온유함과 겸손으로 굽히게 하는 것이다. 그러한 효과가 있을 때, 우리는 하나님의 후견과 보호 아래 있으며 그분이 우리를 향해 도움과 은총을 베풀 준비가 되어 있다고 확신할 수 있다.

원주석

10절 카드 ↗

10. Surely the wrath of men shall praise thee. Some understand these words as denoting, that after these enemies shall have submitted to God, they will yield to him the praise of the victory; being constrained to acknowledge that they have been subdued by his mighty hand. Others elicit a more refined sense, That when God stirs up the wicked, and impels their fury, he in this way affords a most illustrious display of his own glory; even as he is said to have stirred up the heart of Pharaoh for this very purpose, ( Exodus 14:4 ; Romans 9:17 .) Understood in this sense, the text no doubt contains a profitable doctrine, but this being, I am afraid, too refined an explanation, I prefer considering the meaning simply to be, that although at first the rage of the enemies of God and his Church may throw all things into confusion, and, as it were, envelop them in darkness, yet all will at length redound to his praise; for the issue will make it manifest, that, whatever they may contrive and attempt, they cannot in any degree prevail against him. The concluding part of the verse, The remainder of wrath thou wilt restrain, may also be interpreted in two ways. As the word חגר , chagar, signifies to gird, some supply the pronoun thee, and give this sense, All the enemies of the Church are not yet overthrown; but thou, O God! wilt gird thyself to destroy those of them who remain. The other interpretation is, however, the more simple., which is, that although these enemies might not cease to breathe forth their cruelty, yet God would effectually restrain them, and prevent them from succeeding in the accomplishment of their enterprises. (281) Perhaps, also, it would not be unsuitable to explain the verb thus, Thou wilt gather into a bundle, as we say in French, “ Tu trousseras,” i.e., Thou wilt truss or pack up. Let us therefore learn, while the wicked would involve in obscurity and doubt the providence of God, to wait patiently until he glorify himself by bringing about a happier state of things, and trample under foot their infatuated presumption, to their shame and confusion. But if new troubles arise from time to time, let us remember that it is his proper office to restrain the remainder of the wrath of the wicked, that they may not proceed to greater lengths. Meanwhile, let us not be surprised if we observe fresh outrages every now and then springing forth; for, even to the end of the world, Satan will always have partisans or agents, whom he will urge forward to molest the children of God. (281) Hammond’s statement of these two interpretations is clear and full. It is as follows: — “What תחגור [which Calvin renders, thou wilt restrain ] signifies here, is not agreed among the interpreters, the word signifying 1. to gird , and, 2. to restrain In the notion of restraining , it will have a very commodious sense, applied to Sennacherib, to whom this psalm belongs. For, as by the slaughter of the one hundred and eighty-five thousand in his army he was forced to depart, and dwell at Nineveh, 2 Kings 19:36 ; so, after his return thither, there are some remainders of his wrath on the Jews that dwelt there. We may see it, Tobit 1:18 , ‘If the king Sennacherib had slain any, when he was come and fled from Judea, I buried them privily, (for in his wrath he killed many,’) etc. This was the gleanings of his wrath, and this was ‘restrained’ by God; for he soon falls by the hands of his sons, Adrammelech and Sharezer, ‘as he was worshipping in the house of Nisroch his god,’ 2 Kings 19:37 . And to this sense Kimchi interprets it, ‘Thou shalt so repress the malice of our enemies, that the other nations shall not dare to fight against us;’ so likewise Aben Ezra. And thus it must be, if ‘the remainder of wrath’ be ‘man’s wrath,’ as the former part of the verse inclines it, ‘Surely the wrath of man,’ etc. But חגר , in the primary notion, signifies girding or putting on , arraying oneself Girding , we know, signifies putting on , and is applied to garments, ornaments, arms: חגור , ‘Gird thy sword upon thy thigh,’ Psalms 45:3 , and frequently elsewhere; and so ‘girding with gladness,’ is putting on festival ornaments. And in like manner here, in a poetical phrase, ‘Thou shalt gird on the remainder of wrath,’ parallel to ‘putting on the garments of vengeance for clothing,’ Isaiah 59:17 , will signify God’s adorning and setting out himself by the exercise of his vengeance , vulgarly expressed by his wrath , and the word חמת , wrath , most fitly used with reference on חמת , the wrath of man , in the beginning of the verse. Man ’ s wrath is the violence, and rage, and blasphemy of the oppressor, upon the meek or poor man foregoing. This begins, goes foremost, in provoking God; and then שארית , the remnant , or second part of wrath , is still behind for God; and with that he girds himself, i e . , sets himself out illustriously and dreadfully, as with an ornament, and as with an hostile preparation in the eyes of men. And so in this sense also it is agreeable to the context... In either sense, the parts of this verse are perfectly answerable the one to the other. To this latter rendering of תחגור , the Chaldee inclines us, paraphrasing it by, ‘Thou hast girded on, or prepared, or made ready, the remainder of fury, (meaning by God’s fury,) for the destroying of the nations.’” return to ' Top of Page ' <a name="verse-11" class="com-number"

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bible-text/psa-76-10

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10. **진실로 사람의 진노가 주를 찬양할 것이다.** 어떤 이들은 이 말씀을 이 원수들이 하나님께 복종한 후 그분께 승리의 찬양을 돌릴 것이라는 뜻으로 이해한다. 다른 이들은 더 정교한 의미를 이끌어내는데, 하나님이 악인들을 자극하시고 그들의 분노를 충동질하실 때, 그분이 이 방식으로 자신의 영광의 가장 탁월한 전시를 제공하신다는 것이다. 이것은 그분이 바로의 마음을 이 목적을 위해 격동시키셨다고 말하는 것과 같다(출 14:4; 롬 9:17). 이런 의미로 이해될 때 본문에는 의심의 여지 없이 유익한 교리가 담겨 있으나, 나는 이것이 너무 정교한 해석이라 우려하여, 그 의미를 단순히 이렇게 보기를 선호한다. 비록 처음에 하나님과 그 교회의 원수들의 분노가 만물을 혼란에 빠뜨리고 어두움으로 뒤덮을지라도, 결국 모든 것이 그분의 찬양으로 돌아갈 것이다. 왜냐하면 그들이 무엇을 꾀하고 시도하든 그에게 조금도 이길 수 없음을 결과가 나타낼 것이기 때문이다. 절의 나머지 부분, **진노의 남은 것을 주께서 억제하실 것이다**도 두 가지 방식으로 해석될 수 있다. '하가르'(חגר)라는 말이 '두르다'를 의미하기에, 어떤 이들은 대명사 '주를'을 보충하여 이런 뜻으로 준다. 교회의 모든 원수들이 아직 무너진 것이 아니나, 오 하나님이여, 당신은 나머지를 멸하기 위해 무장하실 것이다. 그러나 다른 해석이 더 단순한데, 이 원수들이 그들의 잔인함을 발산하기를 멈추지 않을지라도, 하나님은 그들을 효과적으로 억제하시어 그들의 계획 성취에 성공하지 못하게 하실 것이라는 것이다. 따라서 악인들이 하나님의 섭리를 어두움과 의심 속에 덮으려 할 때, 우리는 그분이 더 행복한 상태를 가져오심으로 자신을 영화롭게 하시어 그들의 어리석은 오만을 그들의 수치와 혼란으로 짓밟으실 때까지 인내로 기다리는 것을 배우자. 그러나 때때로 새 문제들이 일어난다면, 그분의 고유한 직분은 악인들의 진노의 남은 것을 억제하여 더 나아가지 못하게 하심임을 기억하자.

원주석

11절 카드 ↗

11. Vow and pay to Jehovah your God. The faithful are now exhorted to the exercise of gratitude. As under the law the custom prevailed among the Jews of vowing sacrifices for singular blessings which God had conferred upon them, by which they solemnly acknowledged that their safety depended solely upon him, and that to him they were entirely indebted for it, they are called anew to engage in this exercise of religion; and by the word pay it is intended to inculcate steadfastness, — to teach them that they should not make merely a sudden and inconsiderate acknowledgement, but that they should also testify at all times that the remembrance of their deliverance was deeply fixed in their hearts. Their most important business, no doubt, was seriously to reflect with themselves that God was the author of their salvation; but still it is to be observed, that the solemn profession of religion, by which every man stimulates not only himself but also others to the performance of their duty, is far from being superfluous. In the second clause, those addressed seem to be the neighboring nations; as if it had been said, that such a special manifestation of the goodness of God was worthy of being celebrated even by foreign and uncircumcised nations. (282) But it appears to me, that the sense most agreeable to the context is, that these words are addressed either to the Levites or to all the posterity of Abraham, both of whom are not improperly said to be round about God, both because the tabernacle was pitched in the midst of the camp so long as the Israelites traveled in the wilderness, and also because the resting-place assigned for the ark was mount Zion, whither the people were accustomed to resort from all the surrounding parts of the country. And the Levites had intrusted to them the charge of the temple, and were appointed to keep watch and ward round about it. The word למורא , lammora, is referred to God by the majority of interpreters, and they translate it terrible. The term fear is, however, sometimes taken in a passive sense for God himself. (283) If it is applied to the Gentiles and to irreligious men, (284) the sense will be, that they shall be tributaries to God; because, being stricken with fear, they shall no longer dare to offer him any resistance. But it is more probable that this word has a reference to God, whom the prophet justly declares to be worthy of being feared, after having given such a remarkable proof of his power. (282) This is Kimchi’s interpretation: He understands by “those round about God,” the nations near the land of Israel, and so near God. (283) In this sense it is employed in Genesis 31:53 , “And Jacob sware by the Fear of his father Isaac.” (284) If it is thus applied, the reading will be, “Let all those who are round about him bring presents on account of fear.” return to ' Top of Page ' <a name="verse-12" class="com-number"

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bible-text/psa-76-11

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11. **여호와 당신들의 하나님께 서원하고 갚으라.** 신자들이 이제 감사의 실천으로 권고받는다. 율법 아래 유대인들 사이에는 하나님이 그들에게 베푸신 특별한 은혜들을 위해 희생 제사를 서원하는 관습이 있었는데, 이로써 그들은 자신들의 안전이 오직 그분께만 달려 있으며 그것에 대해 전적으로 그분께 빚졌음을 엄숙히 인정했다. 그들이 다시 이 종교적 행위에 참여하도록 부름을 받으며, '갚다'라는 말로써 항구성이 강조된다. 즉 단순히 충동적이고 무분별한 인정을 하는 데 그치는 것이 아니라, 언제나 그들의 구원에 대한 기억이 마음 깊이 새겨져 있음을 증거해야 함을 가르친다. 그들의 가장 중요한 일은 의심의 여지 없이 하나님이 그들의 구원의 저자이심을 진지하게 스스로 성찰하는 것이었다. 그러나 모든 사람이 자신과 다른 이들을 의무 이행으로 격려하는 종교의 엄숙한 고백도 불필요하지 않음을 주목하자. 두 번째 절에서 이웃 나라들이 연설 대상인 것 같다. 하나님의 선하심의 이런 특별한 나타남이 외국의 할례받지 않은 민족들에 의해서도 기념될 가치가 있다는 것처럼. 그러나 나에게는 문맥에 가장 부합하는 의미는 레위인들이나 아브라함의 모든 후손들이 연설 대상이라는 것이다. 이스라엘 백성이 광야를 여행하는 동안 장막이 진영 한가운데 세워졌고, 또한 언약궤의 안식처가 시온 산으로 정해져 백성들이 사방에서 그곳으로 모였기 때문에, 이들 모두 하나님 주변에 있다고 말하는 것은 부적절하지 않다. 그리고 레위인들에게는 성전 관리가 맡겨져 그 주변을 지키도록 임명되었다.

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12절 카드 ↗

12. He will cut off (285) the spirit of princes. As the Hebrew word בצר , batsar, occasionally signifies to strengthen, some think it should be so translated in this passage. But as in the two clauses of the verse the same sentiment is repeated, I have no doubt that by the first clause is meant that understanding and wisdom are taken away from princes; and that by the second, God is represented in general as terrible to them, because he will cast them down headlong from their loftiness. As the first thing necessary to conduct an enterprise to a prosperous issue is to possess sound foresight, in which the people of God are often deficient from the great perplexity in which they are involved in the midst of their distresses, while, on the other hand, the ungodly are too sharp-sighted in their crafty schemes; it is here declared that it is in the power of God to deprive of understanding, and to inflict blindness on those who seem to surpass others in acuteness and ingenuity. The majority of princes being enemies to the Church of God, it is expressly affirmed, that He is sufficiently terrible to subdue all the kings of the earth. When it is said, that their spirit is cut off, or taken away from them, it is to be limited to tyrants and robbers whom God infatuates, because he sees that they apply all their ingenuity and counsels to do mischief. (285) The word employed by Calvin is “ Vindemiabit ,” which expresses the precise idea of the original verb, יבצור , yebtstor It is from בצר , he cut off , brake off , referring properly to grapes and other fruits. The reading of the LXX. is, “takes away.” return to ' Top of Page ' Psalms Psa 75 Psalms Psa Psalms Psa 77 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Psalms 76". 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bible-text/psa-76-12

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12. **그가 방백들의 영을 꺾으실 것이다.** 히브리어 '바차르'(בצר)가 때로 강화하다를 의미하기에, 어떤 이들은 이 본문에서 그렇게 번역해야 한다고 생각한다. 그러나 절의 두 절반에서 같은 감정이 반복되므로, 나는 첫 번째 절에서 명철과 지혜가 방백들에게서 빼앗긴다는 것, 두 번째 절에서 하나님이 그들을 그 높음에서 거꾸러뜨리실 것이기에 그분이 그들에게 두려우신 분으로 일반적으로 표현된다는 것을 조금도 의심하지 않는다. 하나의 사업을 번성한 결말로 이끄는 데 먼저 필요한 것은 건전한 선견지명을 갖는 것인데, 하나님의 백성은 고난의 한복판에서 큰 당혹감으로 인해 종종 그것이 부족한 반면, 악인들은 그들의 교활한 계략에서 지나치게 날카롭다. 따라서 하나님은 명철을 박탈하고 예리함과 독창성에서 다른 이들을 능가하는 것처럼 보이는 자들에게 눈멂을 내리실 수 있다고 선언된다. 방백들의 대다수가 하나님의 교회의 원수들이므로, 그분이 땅의 모든 왕들을 정복하기에 충분히 두려우신 분임이 명시적으로 단언된다. 그들의 영이 꺾이거나 빼앗긴다고 할 때, 이는 폭군들과 강도들에게 한정되는 것으로, 하나님은 그들이 모든 재능과 모략을 해를 끼치는 데 쓰고 있음을 보시기에 그들을 어리석게 하신다.

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